Re Johnson's criticism, often linked, as you mentioned, to his politics and prejudices. Most often menioned in his criticism of Milton's "Lycidas," which, like much, is simply misunderstood by later critics because they did not read it in context. It begins with what the poem is NOT, which should have been a clue to some outside source to which he was responding. Johnson wrote for his time. And in his time the Wartons and others of the Whiggish, romantic sort were elevating that great poem over the greater epic, "Paradise Lost." They were using it as a touchstone for what poetry should be. It is against the backdrop of their writings and editions of Milton's work that his infamous criticsm of "Lycidas" must be read to be understood. The older I get, the savvier I realize Sam'l Johnson was.
This is an excellent example of what I consider genuine skepticism: an openness to the unbelievable and mysterious, while simultaneously demanding evidence and reason.
A further note about ghosts during that era. My research for upcoming book went down this rabbit hole for necessary reasons! A generally accepted academic theory is that post-reformation, the general population lost "permission" to beseech saints as an intermediary to convey prayers for the benefit of lost souls. Combined with the Swedenborgian notions (taken as potentially actual science) that souls are comprised of particles and that spiritual energy is tangible and can be directed, unleased a trend for "spirit talking." Mesmer's theories of "animal magnestism" are thrown into the mix and by Johnson's era EVERYONE was willing to believe or at least entertain the idea that souls could communicate from the ethereal plane. It was not consider Woo but serious science to explore reports of ghosts and spirit communications seriously.
In the States a generation prior to Boswell, infamous Puritan Cotton Mather, was actively involved in investigating reports of spiritual anomalies and pursuing legal justice. (One such investigation resuted in the hanging of poor Gaelic-speaking scullery maid, Ann Glover in 1688, who was determined to be possessed by the devil's minions because none of the Englishers understood the máthairtheanga.)
All this to say, Johnson investigating "ghost stories" would be very much expected during his era. He was not indulging in fanciful thinking but scientific enquiry (as defined by the era).
Re Johnson's criticism, often linked, as you mentioned, to his politics and prejudices. Most often menioned in his criticism of Milton's "Lycidas," which, like much, is simply misunderstood by later critics because they did not read it in context. It begins with what the poem is NOT, which should have been a clue to some outside source to which he was responding. Johnson wrote for his time. And in his time the Wartons and others of the Whiggish, romantic sort were elevating that great poem over the greater epic, "Paradise Lost." They were using it as a touchstone for what poetry should be. It is against the backdrop of their writings and editions of Milton's work that his infamous criticsm of "Lycidas" must be read to be understood. The older I get, the savvier I realize Sam'l Johnson was.
This is an excellent example of what I consider genuine skepticism: an openness to the unbelievable and mysterious, while simultaneously demanding evidence and reason.
A further note about ghosts during that era. My research for upcoming book went down this rabbit hole for necessary reasons! A generally accepted academic theory is that post-reformation, the general population lost "permission" to beseech saints as an intermediary to convey prayers for the benefit of lost souls. Combined with the Swedenborgian notions (taken as potentially actual science) that souls are comprised of particles and that spiritual energy is tangible and can be directed, unleased a trend for "spirit talking." Mesmer's theories of "animal magnestism" are thrown into the mix and by Johnson's era EVERYONE was willing to believe or at least entertain the idea that souls could communicate from the ethereal plane. It was not consider Woo but serious science to explore reports of ghosts and spirit communications seriously.
In the States a generation prior to Boswell, infamous Puritan Cotton Mather, was actively involved in investigating reports of spiritual anomalies and pursuing legal justice. (One such investigation resuted in the hanging of poor Gaelic-speaking scullery maid, Ann Glover in 1688, who was determined to be possessed by the devil's minions because none of the Englishers understood the máthairtheanga.)
All this to say, Johnson investigating "ghost stories" would be very much expected during his era. He was not indulging in fanciful thinking but scientific enquiry (as defined by the era).